Question: Why does Rabash use words that are familiar to us in his articles?

Answer: Rabash cannot use other, unfamiliar words. It is not his fault that you get confused. The entire Torah consists of the names of the Creator. The light is clothed in the Kli (vessel), and the Kli receives perceptions from it regarding what He does and what properties He has.

For example, what does it mean: “As He is merciful, so should you be merciful”? As I improve my quality of mercy, I will feel that He is also merciful. This means that I have attained knowledge, the revelation of the holy name “merciful one.”

Thus, the entire Torah is the names of the Creator. The lights clothe themselves in me and give me a sense of who the Creator is because the Creator is the totality of light, while I receive this totality of light in portions according to the measure of my correction. As a result, once I have received the entire Torah, I thus feel the Creator. In the totality of all the lights, I fully feel Him. This is the essence of the commandments, the Torah, and the Creator. And the one who reveals them is called Israel.

The only that is said: “The whole Torah is the names of the Creator.” In other words, only about this is it written in all the holy books. Holy books are those written beyond the Machsom, which means “holy,” and refers to being separated from this world.

If you read the Torah as a novel that tells you what happened between men, women, and children, who went where, who killed whom, and what was done to them for it, that is your problem. We must read the Torah as the names of the Creator.

I was asked on the Internet today: “But it says that every week you have to read a weekly chapter from the Pentateuch with RASHI’s commentary: read the weekly chapter twice, and the commentary once.” By the way, there are many more in-depth commentaries, and you can include them. They are all written by great Kabbalists.

So what should I do, read or not read? I replied that there is a strict prohibition in the Torah: “You shall not make a graven image.” That is, do not imagine something material instead of spiritual. If you are imagining a historical novel as you read a weekly chapter, do not read it.

This is the strictest prohibition in the Torah because it makes it impossible to achieve spirituality. And do not worry. By violating it, you are not doing anything wrong or harming the Creator or the world. However, at the same time, you remain the “animal” that you are today. Therefore we must treat the Torah as the true names of the Creator, and then it will lead you to the goal.

Moses wrote the Torah in this language because he could not find another language. In all other languages—Haggadah, Midrash, Halacha, Kabbalah—it is much more difficult to express all the points and details he wanted to describe. This is almost impossible in other languages. That is why he chose this language, the language in which all stories are written.

Comment: There is a contradiction here. After all, we still keep the commandments and do everything necessary.

My Response: You are on Earth in an earthly body, therefore you fulfill the commandments: you apply Tefillin, Tallit, make a blessing, eat Kosher food, etc. If you were not in the body, you would not have the opportunity to perform these actions. But these are not the actions by which you attain the holy names. You attain the holy names by correcting desire, by putting a screen on it, and by receiving light into it. The light that reveals itself in the corrected desire is called the holy name.
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From the Daily Kabbalah Lesson 7/2/26, Rabash, “What Does It Mean that the Torah Was Given out of the Darkness in the Work? ”

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Question: How can one rejoice in the dark? After all, I experience bad feelings.

Answer: I cannot speak with you about feelings. Today you have one set of feelings, and in a year or two you will have another. To rejoice in the dark means to rejoice in the goal. Darkness is the state I am in now, but this does not mean that I cannot rejoice in what it promises me.

It may be that I am in a bad state now, but at the same time the surrounding light shines for me. And if a good future shines for me, then it already sweetens the darkness for me. This does not mean that I cease to feel it, but I feel both today’s darkness and the good results that it will bring me in the future.

Of course, we are not speaking about the darkness you are in now where you feel confused, empty, powerless, and helpless. I am speaking about a darkness in which there is an addition of the future, of the spiritual, called the light of faith, and nevertheless it is still darkness. When descending to the degree of “Shimon, from the market,” Rabbi Shimon defines for himself that now he is truly like Shimon the market merchant and the degree standing opposite this will apparently be the degree of the end of correction.

But when does he determine this? He determines this when he is on the degree of “Shimon, from the market” and not from some other state. So did he descend to this degree or not? Yes, but it is Rabbi Shimon who descended: he did not become the real Shimon from the market, but Rabbi Shimon who has clothed himself in Shimon, the market merchant. While at such a low level, he determines from his overall state what this degree must bring him.

Even before the Machsom you too will feel such states differently and no longer fear descents so much. All the states that we will have after the Machsom we in some way feel even before it, not on spiritual material, but through our material, yet in one way or another we feel them. So, you will feel it.
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From the Daily Kabbalah Lesson 7/2/26, Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work?”

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Question: What can I take from a friend—thoughts, desires, or efforts?

Answer: You cannot take anything directly from him. You can only perceive the external side of his work, the way he thinks and acts. For example, you see that he is constantly writing—so why aren’t you writing? He is always taking notes, and then, apparently, he continues working on something at home. Perhaps that is not even all he does. So, find out what he is engaged in, but do it without his knowing.

Look only at what is good, and close your eyes to what is bad. Why spoil everything for yourself? You should be taking something good from your friend so that you will have fuel. Therefore, look at him from his good side.

Let’s say you weigh 50 kilograms. If you weighed as much as he does, you would probably sleep twice as much. Yet somehow, he finds the strength to sleep less. So give him credit for that. Look at how heavy he is, and yet he still makes the effort, like a diligent little bear.

When you look at your friend, pay attention to all sorts of small details and draw benefit from them. This is what it means to judge your friend favorably. The Torah presents, not prohibitions, but advice for your personal advancement, for your own benefit. No one needs what you do or do not do. It is entirely about you, about your own personal correction. All the prohibitions and all the advice are directed solely toward making things better for you.

Judge your friend favorably. In any case, you will not harm him. Otherwise, you simply will not receive from him the help and the additional strength that you could have gained. The entire loss will be yours.
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From the Daily Kabbalah Lesson 7/2/26, Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work?”

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Question: What is the use of my saying that I want to attain spirituality if my heart does not want it? What should I do?

Answer: The point is that “uttering with the lips,” speaking out loud, does not mean that you just open your mouth and speak. “Uttering with the lips” means performing various external actions that help you change your heart.

Suppose I go to listen to a lesson or to receive an impression from my friends, because the Creator created the human being by placing him in an environment so that the environment would influence him. And now I choose the best environment, more directed toward the goal.

When I am in an environment, I must push it to help it to be more precisely aimed at the goal, because the environment is essentially the only source that can influence me and change the desires in my heart. This is what it means to say a prayer with the lips. “Lips” or “mouth” (Peh) refers to the place of the screen (Masach), where I can, in a sense, make independent decisions.

Will I just open my mouth for n reason? Everyone lies and talks. A person has absolutely no idea what his “heart” is, what his “lips” are, and what the difference between them is.

We have only one action at our disposal through which we can change the desire in the heart. It is to purposefully listen to the influence of the environment while filtering out everything unnecessary. To do this I must plug my ears and open them only in the right place and for the right words, and isolate myself from everything else.

This is how I must act before the start of the lessons. Now let us clarify what happens during the lessons. Can I keep my thoughts and my heart focused toward spirituality during this time? As it is said: turn your mind and your heart toward the Torah to be rewarded with drawing the light contained in the Torah that returns to the source. This means that during the study I must constantly feel the need for the light to come and correct me with the intention to bestow.

And what actually happens? After the first word I read, I forget why I am studying and become completely absorbed in the reading and want to get to the bottom of the text’s meaning. I engage my intellect and seek to connect what I want from life with what I am studying.

And here I must listen to the group, to my friends. One can also suggest to oneself that such “brainwashing” also works, but the main thing is to hear from the environment that everything written in the book is talking about me, and that all the actions described in the book are what my soul goes through.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that ‘Law and Ordinance’ Is the Name of the Creator in the Work”

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